126 BYZANTINE CHURCHES CHAP.
same attribute—Panachrantos, the Immaculate, The invocation inscribed on Phenere Isa Mesjedi addresses the Theotokos by that epithet But to identify different churches because of the same dedication is only another instance of the liability to allow similarity of names to . conceal the difference between things.
The distinction thus established between the two monasteries is important not only in the interests of accuracy ; it also throws light on the following historical incidents. In 1245 permission was granted for the transference of the relics of S. Philip the. Apostle from the church of the Panachrantos to Western Europe. The document authorising that act was signed by the dean of the church and by the treasurer of S. Sophia.1 The intervention of the latter official becomes more intelligible when we know that the monastery of the Panachrantos stood near S. Sophia3 and not, as Paspates maintains, at Phener6 Isa Mesjedi. Again, the Patriarch Veccus took refuge on two occasions in the monastery of the Panachrantos, once in 1279 and again in 1282. He could do so readily and without observation, as the case demanded, when the shelter he sought stood in the immediate vicinity of his cathedral and official residence. To escape to a monastery situated in the valley of the Lycus was, under the circumstances, impracticable.
Constantine Lips was an important personage during the reign of Leo the Wise (886-912) and of Constantine VIL Porphyrogenitus (912-956). Under the former emperor he held the offices of protospatharius and domestic of the household. He also went on several missions to the Prince of Taron, in the course of which romance mingled with politics, with the result that the daughter of Lips became engaged to the son of the prince.2 Upon the accession of Constantine Porphyrogenitus, Lips came under a cloud, on suspicion of being implicated in the plot to raise Constantine Ducas to the throne, and was obliged to flee
1 Du Cange, !v. p. 93. 2 Const. Porphyr. De aam. imp. c, 43,